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“REVELATION’S SEVEN TRUMPETS” A
CONTEXTUAL APPROACH
BY PASTOR STEPHEN BOHR
CHAPTER 1: INTRODUCTORY MATTERS

Four Schools of Thought on the Trumpets
There are four general views on the trumpets among Christian expositors:
Preterist:
The trumpets depict events relating to the Roman Empire and the Jewish
nation in the first centuries of the Christian era. The trumpets are thus simple
history and therefore, they are of historical interest but have no relevance for
the church today.
Futurist:
The seven trumpets depict scourges that will afflict humanity after the
rapture of the church. Therefore, the trumpets have no relevance for believers
in the church today because when the seven trumpeters blow their trumpets,
the church will be gone.
Dual Fulfillment:
Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

by Pastor Stephen Bohr | SecretsUnsealed.org | SUMTV.org | Page 3 of 411
Among Adventists, there are those who believe the trumpets have a dual
fulfillment, one in the past (throughout the history of the Christian Church)
and the other in the future.
Historicist:
The introductory vision to the trumpets describes the starting and ending
points of the series. The starting point is the Day of Pentecost when Jesus
began His intercession at the golden altar of incense in the holy place. The series
ends when Jesus throws down the censer, ceases to intercede and takes over
the kingdoms of the world. Strict historicists do not believe that the trumpets
have a dual fulfillment.
Historicist Principles
Of all the passages in the book of Revelation, the seven trumpet series is the
most difficult to understand. For years, I shied away from speaking on these
chapters because I always looked at them through the prism of Uriah Smith who
gave an interpretation that makes little sense. I well remember that every time
that I taught the Seminars Unlimited Revelation Seminar, I always skipped
lesson #23 on the seven trumpets (‘Trumpets Herald Rome’s Collapse’).
Then, while serving as pastor of Fresno Central Church, I decided to do a series

on the book of Revelation in chronological order. This made it imperative to
study the trumpets for myself and apply the same principles of study that I
applied to other passages in the book of Revelation. It was indeed an
eyeopening experience! These study notes are the result of my personal study.
There are several interpretative principles we must remember when we

study the book of Revelation:
First, when the book of Revelation does not interpret its own symbols, we must
allow the entire Bible to explain their meaning.

Second, we must carefully consider the order of events or the literary
structure of the book. The book of Revelation is an intricately woven book
with flashbacks, foretastes and repetition and expansion. We must
remember that God did not reveal the book of Revelation to John in strict
chronological order. The visions of Revelation run in repetitive cycles.
Example: The three passages that mention the 144,000 (Revelation 7:1-8;
14:1-5; 15:2-4).
Third, the introductory scenes of each of series contain the beginning and
ending points of the entire series.
• Revelation 1:1-7: (Two points of time: Introduction to the seven

churches and the second coming).
• Revelation 3:21 (two points of time: when Jesus sat on the throne in
the past and when the redeemed will sit with Jesus on His throne in the
future).
• Revelation 8:2-5 (Jesus officiates with the censer and when probation is
over He casts it down).
• Revelation 11:15-19 contains the conclusion to the trumpets, a
summary of the rest of the book and the introduction to the next
section, Revelation 12-14
✓ Revelation 11:15-17: The seventh trumpet (concludes the series).
✓ Revelation 11:18 the summary of the rest of the book:
“Then I saw that Jesus would not leave the most holy place until every
case was decided either for salvation or destruction, and that the
wrath of God could not come until Jesus had finished His work in
the most holy place, laid off His priestly attire, and clothed Himself
with the garments of vengeance. Then Jesus will step out from
between the Father and man, and God will keep silence no longer, but
pour out His wrath on those who have rejected His truth. I saw that

the [1] anger of the nations, the [2] wrath of God, and the [3] time
to judge the dead were separate and distinct, one following the
other, also that Michael had not stood up, and that the time of
trouble, such as never was, had not yet commenced. The nations are
now getting angry, but when our High Priest has finished His work
in the sanctuary, He will stand up, put on the garments of vengeance,
and then the seven last plagues will be poured out [the wrath of
God].” EW, p. 36
Summary of the five chronological states in Revelation 11:18:
Revelation 12-14: ‘The nations were angry’

Revelation 15-19: ‘Your wrath has come’
Revelation 20:4, 11: ‘the time to judge the dead’
Revelation 19:11-21; 22:12: ‘the time to reward your servants’
Revelation 20:14, 15: ‘destroy those who destroy the earth’
✓ Revelation 11:19: The introduction to chapters 12-14
Serious Questions on Hermeneutical Consistency
Interpreters of the book of Revelation are frequently inconsistent in the way

they interpret the book.
For example, the historicist method teaches that the churches and the seals
begin in apostolic times and end with the setting up of Christ’s kingdom. This
being the case, why do some interpreters begin the trumpets series with the
barbarian invasions and the fall of the Roman Empire in the fourth century?
Some Adventist interpreters believe that there is a dual fulfillment of the

trumpets, one past and the other future. However, is there such a thing as dual
fulfillments of chain prophecies? Do the churches and the seals also have a
dual fulfillment? Do Daniel 2 and Daniel 7 have dual fulfillments?

Another question: Were the barbarian invasions of such historical
importance that John needed four trumpets to describe them?
Those who interpret the trumpets as a depiction of the barbarian invasions and
the growth of Islam and Turkey are many times inconsistent in the manner that
they interpret the symbols. Sometimes they take the language literally and
sometimes symbolically. However, we must apply the same principles to the
trumpets that we do to the rest of the book.
For those who see the rise and fall of Islam and a role for Turkey in the
trumpets one must ask: Where in other prophetic lines of prophecy do we find
mention of Turkey and the Muslims?
• Daniel 2: Not there

• Daniel 7: Not there
• Daniel 8, 9: Not there
• The Churches: Not there
• The Seals: Not there
• Daniel 11-12: Not there
• Revelation 12: Not there
• Revelation 13: Not there
Introduction to the Trumpets
We begin by asking a very important question. Are we to understand the

trumpets from a futurist or from a historicist perspective?
Seventh-day Adventist theology has traditionally interpreted the churches, the

seals and the trumpets from a historicist perspective. However, in recent
times, there has been a tendency among some Adventist writers to interpret
the trumpets from a futurist perspective. No one has done more to popularize
this new view of the trumpets than Marvin Moore who for years was the editor
of Signs of the Times.

As regards the trumpets, there are two futurist schools of thought within
Adventism today. One school sees the fulfillment of the trumpets in
postprobationary time. The other school sees their fulfillment as future from
our time but occurring mostly before the close of probation. Marvin Moore
belongs to this second group. As we shall see, there are serious problems with
both schools of the futurist scenario.
I believe that the futurist school commits two mistakes in their interpretation
of the trumpets. First, they often literalize the symbolic language and second,
they fail to do a serious study of the intricate literary arrangement of the book
of Revelation. As we shall see, the literary structure of Revelation is, so to speak,
the skeleton that holds the entire book together.
Many scholars have concluded that the book of Revelation follows the
sequential order of the Hebrew sanctuary. In the series on the seven churches,
Jesus walks among the candlesticks. In the series on the seals, Jesus moves to
the table of the showbread. In the series on the trumpets, Jesus ministers at
the altar of incense and in Revelation 11:19 He moves into the most holy
place to begin His ministration there.
Then, in Revelation 15:5-8 Jesus closes His sanctuary ministration after which
the plagues fall in Revelation 16-19. Next, Revelation 20 portrays the
scapegoat ceremony and destruction of the wicked. Finally, chapters 21 and
22 describe the new heavens and new earth where Jesus will live with the
redeemed forever.
Extracting the trumpets from their legitimate context and inserting them into
the future destroys the beautiful sanctuary symmetry of the book (for more
on the literary structure of Revelation see, C. Mervyn Maxwell, God Cares,
volume 1, p. 33, 37, 48-49.
The Normative Seventh-day Adventist Position (DARCOM)

After Desmond Ford came up with his novel ideas on Bible prophecy, the
General Conference established the Daniel and Revelation Study Committee
(DARCOM) to look into his arguments. The result was the publication of seven
books on various issues relating to the sanctuary and Bible prophecy.
Regarding the seven trumpets, DARCOM gave the following explanation:
“Today Seventh-day Adventists virtually stand alone as exponents of the

historicist method, since non-Catholic groups in general have abandoned this
approach in favor of one of the two methods mentioned above [preterism and
futurism] . . . The Daniel and Revelation Committee wishes to reaffirm to the
world church the validity of the historicist approach to these two apocalyptic
books. The committee sees it as the only sound method to use. Our pioneers did
not follow ‘cunningly devised fables’ when they searched and preached the truths
of these prophecies. They have passed on to us a rich heritage.” Frank Holbrook,
editor, Symposium on Revelation, volume 1, p. 176. Emphasis supplied
While not providing a definitive interpretation of the trumpets, DARCOM did

establish some non-negotiable parameters:
• “The literary structure divides the book of Revelation into two major
sections: (1) a historical section (Rev. 1-14) that emphasizes the
experience of the church and related events during the Christian era, and
(2) an eschatological (end time) section (Rev. 15-22) that focuses
particularly on end-time events and the end of the world.”
• The series of the seals and of the trumpets occur in the historical section of
Revelation. Consequently, we should seek for their fulfillment in
historical time, the Christian era.
• The prophecies of the seals and of the trumpets have only one prophetic
fulfillment.” Frank B. Holbrook, editor, Symposium on Revelation, volume
1, p. 177

The Dangers of Futurism (Ellen G. White)
Ellen White has warned about the dangers of extracting prophecies from their
legitimate historical context and applying them to the future:
“There have been one and another who in studying their Bibles thought they
discovered great light, and new theories, but these have not been correct. The
Scripture is all-true, however by misapplying the Scripture men arrive at wrong
conclusions. We are engaged in a mighty conflict, and it will become more close
and determined, as we near the final struggle. We have a sleepless adversary, and
he is constantly at work upon human minds that have not had a personal
experience in the teachings of the people of God for the past fifty years. Some will
take the truth applicable to their time, and place it in the future. Events in the
train of prophecy that had their fulfillment away in the past are made future,
and thus by these theories the faith of some is undermined.” 2SM p. 102

Ellen White wrote the following words to John Bell, a schoolteacher who had
embraced a futurist understanding of prophecies that had already found their
fulfillment in the past:
“From the light that the Lord has been pleased to give me, you are in danger of
doing the same work, presenting before others truths which have had their place
and done their specific work for the time, in the history of the faith of the people
of God. You recognize these facts in Bible history as true, but apply them to the
future. They have their force still in their proper place, in the chain of events
that have made us as a people what we are today, and as such, they are to be
presented to those who are in the darkness of error.” 2SM p. 102, 103
Ellen White and the Time Frame of the Trumpets
There are several indications in the writings of Ellen White that she understood
the trumpets within a historicist framework.
‘Time no longer’ in the sixth trumpet:
Ellen White placed Revelation 10 (a parenthesis within the sixth trumpet) in

the context of events that occurred in 1844:
“The book that was sealed was not the book of Revelation, but that portion of the
prophecy of Daniel which related to the last days. The Scripture says, "But thou, O
Daniel, shut up the words, and seal the book, even to the time of the end: many
shall run to and fro, and knowledge shall be increased" (Daniel 12:4). When the
book was opened, the proclamation was made, ‘Time shall be no longer.’ (See
Revelation 10:6.) The book of Daniel is now unsealed, and the revelation made
by Christ to John is to come to all the inhabitants of the earth. By the increase of
knowledge a people is to be prepared to stand in the latter days.” 2SM p. 105

“The message of Revelation 14, proclaiming that the hour of God's judgment is
come, is given in the time of the end; and the angel of Revelation 10 is represented
as having one foot on the sea and one foot on the land, showing that the message
will be carried to distant lands, the ocean will be crossed, and the islands of the
sea will hear the proclamation of the last message of warning to our world. "And
the angel which I saw stand upon the sea and upon the earth lifted up his hand to
heaven, and sware by him that liveth for ever and ever, who created heaven, and
the things that therein are, and the earth, and the things that therein are, and the
sea, and the things which are therein, that there should be time no longer" (Rev.
10:5, 6). This message announces the end of the prophetic periods. The
disappointment of those who expected to see our Lord in 1844 was indeed bitter
[Revelation 10] to those who had so ardently looked for His appearing. It was in
the Lord's order that this disappointment should come, and that hearts should be
revealed. 2SM p. 107, 108
“The special light given to John which was expressed in the seven thunders was
a delineation of events which would transpire under the first and second angels'
messages. It was not best for the people to know these things, for their faith must
necessarily be tested. In the order of God, most wonderful and advanced truths
would be proclaimed. The first and second angels' messages were to be
proclaimed, but no further light was to be revealed before these messages had
done their specific work. This is represented by the angel standing with one foot
on the sea, proclaiming with a most solemn oath that time should be no longer.
This time, which the angel declares with a solemn oath, is not the end of this
world's history, neither of probationary time, but of prophetic time, which
should precede the advent of our Lord. That is, the people will not have another
message upon definite time. After this period of time, reaching from 1842 to
1844, there can be no definite tracing of the prophetic time. The longest
reckoning reaches to the autumn of 1844. 7BC p. 971
The Bittersweet Experience of Revelation 10:

Ellen White understood that the bittersweet experience of Revelation 10 took
place in 1844.
“The waiting people of God approached the hour when they fondly hoped their
joys would be complete in the coming of the Savior. However, the time again
passed unmarked by the advent of Jesus. Mortality still clung to us; the effects of
the curse were all around us. It was hard to take up the vexing cares of life that
we thought had been laid down forever. A bitter disappointment fell upon the
little flock whose faith had been so strong and whose hope had been so high. But
we were surprised that we felt so free in the Lord, and were so strongly sustained
by his strength and grace.” LS p. 189
The 1260 Days and 42 Months of Revelation 11:
Ellen White understood that the papacy fulfilled the 1260 days and 42 months
of Revelation 11 (an interlude in the sixth trumpet) between the years 538 and
1798 AD. She also understood that Revelation 11 describes the French
Revolution.
Marvin Moore and others believe that we must reapply the symbolic 42 months
and the 1260 days and reinterpret them as literal future time. Ellen White,
however, explicitly wrote that the 42 months cover the same period as the 1260
days and that both periods apply to the period of papal supremacy during the
dark ages. She also did a verse-by-verse analysis of Revelation 11 and
interpreted it from a historicist perspective. (“The Bible and the French
Revolution” GC p. 265-88)
“The periods here mentioned—“forty and two months," and "a thousand two
hundred and threescore days"—are the same, alike representing the time in
which the church of Christ was to suffer oppression from Rome. The 1260 years
of papal supremacy began in A.D. 538, and would therefore terminate in
1798. At that time, a French army entered Rome and made the pope a prisoner,

and he died in exile. Though a new pope was soon afterward elected, the papal
hierarchy has never since been able to wield the power which it before possessed.”
GC p. 266
"Power was given unto him to continue forty and two months." And, says the
prophet, "I saw one of his heads as it were wounded to death." Again: "He that
leadeth into captivity shall go into captivity: he that killeth with the sword must
be killed with the sword." The forty and two months are the same as the ‘time
and times and the dividing of time,’ three years and a half, or 1260 days, of
Daniel 7—the time during which the papal power was to oppress God's people.
This period, as stated in preceding chapters, began with the supremacy of the
papacy, A.D. 538, and terminated in 1798. At that time the pope was made
captive by the French army, the papal power received its deadly wound, and the
prediction was fulfilled, "He that leadeth into captivity shall go into captivity." GC
p. 439
Measuring the Temple:
Ellen White applied the measuring of the temple (an interlude in the sixth
trumpet) to 1844:
“The grand judgment is taking place, and has been going on for some time. Now
the Lord says, Measure the temple and the worshipers thereof. Remember
when you are walking the streets about your business, God is measuring you; when
you are attending your household duties, when you engage in conversation, God
is measuring you. Remember that your words and actions are being
daguerreotyped [photographed] in the books of heaven, as the artist on the
polished plate reproduces the face. . . Here is the work going on, measuring the
temple and its worshipers to see who will stand in the last day. Those who stand
fast shall have an abundant entrance into the kingdom of our Lord and Savior
Jesus Christ. When we are doing our work remember there is One that is watching
the spirit in which we are doing it. Shall we not bring the Savior into our everyday

lives, into our secular work and domestic duties? Then in the name of God, we want
to leave behind everything that is not necessary, all gossiping or unprofitable
visiting, and present ourselves as servants of the living God (MS 4, 1888). 7BC p.
972
The Relationship between the Seals and the Trumpets
Seals Trumpets
The first four horses The first four trumpets

The 5th and 6th seals The 5th and 6th trumpets (1st and 2nd trumpet woes)
Interlude (Rev. 7 sealing) Interlude (Rev 10, 11: Little book, French Revolution)
The 7th seal (silence in heaven) The 7th trumpet (third woe: taking over the kingdom)
Explanation: In the historical half of Revelation (Revelation 1-11), the sixth

item in each series deals with the beginning of the investigative judgment in
1844.
✓ The sixth church (the door to the most holy place opens before
Philadelphia)
✓ The sixth seal (signs in the heavens announce the beginning of the
judgment)
✓ The sixth trumpet (the little book episode and the measuring of the
temple).
There is a very important link between Revelation 9:14, 16 (the sixth trumpet)
and Revelation 7:1-3 (parenthesis in the sixth seal). In both, there is a binding
and loosing relating to four angels and there is a numbering of people.
Revelation 7:1-3 describes the numbering of God’s people while in Revelation
9:14, 16 describes the numbering of their evil counterparts.

Revelation 9:16 and 7:4 are the only two places in Revelation where the
expression ‘I heard their number’ appears. If the door of probation is open during
the period of the sixth trumpet and closes when the seventh is about to sound,
then the sixth trumpet is the exact historical counterpart of Revelation 7:1-8.
The Relationship between the Trumpets and the Plagues
The trumpets and the plagues afflict the same things, in the same order:
First trumpet and plague: Afflict the earth

Second trumpet and plague: Afflict the sea
Third trumpet and plague: Afflict rivers and fountains of waters
Fourth trumpet and plague: Afflict heavenly bodies
Fifth trumpet and plague: Heavenly bodies darkened
Sixth trumpet and plague: Mention of the Euphrates
Seventh trumpet and plague: Possessing the Kingdom
The evidence seems to indicate that the trumpets represent preliminary and
partial judgments that fell upon the oppressors of God’s people beginning
with the destruction of Jerusalem and ending with the setting up of Christ’s
everlasting kingdom. The fact that the trumpets only fall on thirds and not
on the totality indicates that the trumpet judgments are preliminary and
partial. The trumpets series indicates that repentance during the blowing of
the trumpets is possible.
The plagues, on the other hand, describe final and total judgments of God
upon end time Babylon after the close of probation. We can see the irrevocable
nature of the plagues by the use of the expression ‘in them the wrath of God is
complete’. Each plague is God’s judgment upon some particular sin that Babylon
has committed. The plagues are retributive in character and not remedial.
Repentance is not possible once the plagues begin to fall.

A careful study of the trumpets and the plagues reveals that the trumpet
judgments foreshadow the plague judgments. That is to say, the trumpets are
the type and the plagues are the antitype. This is the reason for the following
statement by Ellen White:
“The battle of Armageddon will be fought and that day must find none of us
sleeping. Wide-awake we must be, as wise virgins having oil in our vessels with
our lamps. The power of the Holy Ghost must be upon us and the Captain of the
Lord's host will stand at the head of the angels of heaven to direct the battle.
Solemn events before us are yet to transpire. Trumpet after trumpet is to be
sounded; vial after vial poured out one after another upon the inhabitants of
the earth.” 3SM p. 426
The Meaning of Trumpets
Trumpets are used in many contexts in the Old and New Testaments—
worship, sanctuary and judgment. In the case of Revelation’s seven trumpets
it is clear that the trumpets bear a relationship with the idea of judgment. The
purpose of the feast of trumpets was to announce the upcoming Day of
Atonement (Leviticus 23:23, 24). The trumpets that the priests blew as they
surrounded Jericho announced God’s upcoming judgment against the city
(Joshua 6). Our study will reveal that the blowing of each of the seven trumpets
brings a judgment against those who have oppressed God’s people. Here is the
key text:
Numbers 10:8-9
“The sons of Aaron, the priests, shall blow the trumpets; and these shall be to you
as an ordinance forever throughout your generations. 9 "When you go to war in
your land against the enemy who oppresses you, then you shall sound an alarm
with the trumpets, and you will be remembered before the Lord your God, and
you will be saved from your enemies.”

These verses indicate that the priests blew the trumpets so that God would
remember His covenant and save Israel from their enemies. The trumpets
answer the pleas of God’s people utter in the seals. When the wicked oppress
God’s people, their pleas ascend to God and He remembers His covenant and
sends judgments upon their oppressors (for example, Exodus 2:23-25). The
trumpets are God’s response to the powers that have oppressed and
persecuted His people; God hears their pleas and answers them.
We can better understand the pleas of God’s people in the context of the
imprecatory Psalms. In these Psalms, God’s people cry out for God to be
faithful to His covenant and to deliver them from their enemies. In parallel
fashion, the seven last plagues will have the same moral reason. God will
punish the wicked for oppressing His people. Each of the plagues will be a
punishment of God upon Babylon for some particular sin that Babylon has
committed against God and His people.
Frequently God’s voice is depicted as the sound of the trumpet (Hebrews

12:19). 1Corinthians 15:51, 52, 1Thessalonians 4:16, 17 tell us that the dead will
be raised when the trumpet sounds. However, John 5:28, 29 explains that it is
the voice of Jesus that resurrects the dead. This is why Revelation 1:10
describes the voice of Jesus as the sound of the trumpet.
Revelation 8:2-5 seems to refer to two distinct altars. The first is the altar of
sacrifice where the wicked have poured out the blood of God’s people. That is,
the pleas of God’s people at the altar of sacrifice (see Revelation 6:9-11) ascend
to heaven where Jesus answers from the altar of incense. It is in this context
that we must understand the imprecatory Psalms (for example, Psalm 34:4-9).
Four illustrations will help us understand the relationship between the
oppression of God’s people by the wicked and God’s response:
✓ Whoever touches the head also touches the body.

✓ Whoever touches the wife also touches the husband.
✓ Whoever touches the sheep also touches the shepherd.

✓ Whoever touches the vassal also touches the sovereign.
The exodus pattern in Scripture illustrates the relationship between God and
His covenant people. The Egyptians oppressed Israel and they cried out for
God to be faithful to His covenant with Abraham, Isaac and Jacob (Exodus
2:2325). In answer, God remembered His covenant (Exodus 2:24) with His
people and answered their pleas by pouring out plagues upon the Egyptians.
However, the Egyptians did not repent.
Exodus 2:23-25
“Now it happened in the process of time that the king of Egypt died. Then the
children of Israel groaned because of the bondage, and they cried out; and their
cry came up to God because of the bondage. 24 So God heard their groaning, and
God remembered His covenant with Abraham, with Isaac, and with Jacob. 25 And
God looked upon the children of Israel, and God acknowledged them.”
There is a similar pattern in the seven trumpets. God’s people cry out to God
for justice and vengeance from the altar of sacrifice on the earth (see Revelation
6:9-11), God heeds their prayer at the altar of incense in heaven and pours out
the preliminary judgments against those who are oppressing His people.
While God pours out these trumpet judgments, there is mercy. However, when
probation closes God will send greater scourges (the seven last plagues) and
there will be no opportunity for repentance.
Here is a summary of the seven trumpets:
Revelation 8:3, 4 Seven Trumpets

Altar in heaven:
Offering incense

Intercession Rev. 8:5
Censer
Cast
Down
1 2 3 4 5 6 7
Worshipers pray Fall of Fall of Church papal French Gathering of the close of probation
On the earth, Jerusalem Rome defiled dominion Revolution righteous and wicked everlasting kingdom
Revelation 6:9-11 34-70 300-476 313-538 538-1798 1789-1798 1844-close of probation ?
8:7 8:8 8:9-11 8:12 9:1-11 9:13-20: Wicked 10:7
11:2-6 11:7-12 10:1-11:1, 13: Righteous 11:19-17
Three woes (8:13, 9:12; 11:14; 11:15)
Timeline of the Trumpets
The first six trumpets describe events during probationary time and probation
closes when the seventh trumpet is about to sound (10:7). When the seventh
trumpet blows, Jesus will take over the kingdoms of the world (11:15). This
means that the blowing of the previous six trumpets took place during
probationary time.
Earlier in Revelation God described Himself as the one who was, and is and is
to come (Revelation 1:8), but in Revelation 11:17 (when the seventh trumpet
sounds) He is spoken of as the one who is and who was and has taken His great
power and begun to reign.
Clearly, there is a time interval between when the mystery of God is finished
and the seventh trumpet is about to sound, and the moment when Jesus takes
over the kingdoms of the world at the sound of the seventh trumpet. The
finishing of the mystery of God has to do with the end of the gospel
proclamation (Eph. 3:4; 6:19; Col. 4:3; Rom. 16:25, 26).
The mention of the golden altar in the sixth trumpet indicates that Christ’s
intercession is still ongoing during the sixth trumpet (9:13). Furthermore, the
interlude between the sixth and seventh trumpets (Revelation 10 and 11)
indicates that the proclamation of the gospel is still transpiring so probation

must still be open. If the church must prophesy again (Revelation 10:11) then
probation must still be open. During the period of the interlude, people can still
repent and give glory to God (11:13, cf. 16:9). 11:13: The remnant feared God
and gave glory to him. This links with the message of the first angel in
Revelation 14:6, 7
The Importance of the Introductory Visions
The Churches
✓ Revelation 1:1-6: The introduction to the seven churches.
✓ Revelation 1:7: The ending point toward which the series moves.
The Seals
✓ Revelation 3:21 describes the beginning and ending point of the seals.
✓ Revelation 4 portrays the Father on the Throne and in Revelation 5 Jesus

joins His Father on the throne.
✓ God’s people overcome during the period of the seven seals, and then they
will join Jesus on His throne.
The Trumpets
✓ Revelation 8:2-5 provides the beginning and ending points of the

trumpet series. The starting point is the when the intercessory work of
Jesus begins in the holy place on the Day of Pentecost.
✓ The ending point is when Jesus casts the censer to the ground,
probation closes, and the temple fills with smoke (Revelation 15:5-8).
After this, God pours out the plagues culminating with the earthquake,
lightning and thunder (Revelation 16:17-21). The phenomena that occur

in the seventh plague are very similar to the phenomena in the
introduction to the trumpets.
We should not consider Revelation 11:18, 19 as part of the trumpets series but
rather as the beginning of new material:
✓ Revelation 11:18: Summarizes and introduces the five major parts of

Revelation 12-22.
✓ Revelation 11:19: Introduces the vision of Revelation 12-14.
Inauguration and Consummation: Two views of the censer
Revelation 8:2
The introductory verse to the trumpets:
“And I saw the seven angels who stand before God and to them were given seven
trumpets.”
Revelation 8:3, 4
First view of the altar: The censer intercedes:
“Then another angel, having a golden censer, came and stood at the altar. He was
given much incense that he should offer it with the prayers of all the saints
upon the golden altar that was before the throne. 4 And the smoke of the incense,
with the prayers of the saints, ascended before God from the angel's hand.”
Revelation 8:5
Second view of the altar: Intercession ceases:

“Then the angel took the censer, filled it with fire from the altar, and threw it to
the earth. And there were noises, thunderings, lightnings, and an
earthquake.”
The Old Testament Background:
The book of Ezekiel contains the Old Testament background to the introductory
vision of the trumpets.
The man clothed in linen takes coals from between the cherubim and scatters
them over the city as a sign of divine judgment. This is parallel to the angel of
fire who pours out God’s wrath into the winepress of His fury (Revelation
14:18).
Ezekiel 10:1, 2
“And I looked, and there in the firmament that was above the head of the
cherubim, there appeared something like a sapphire stone, having the appearance
of the likeness of a throne. 2 Then He spoke to the man clothed with linen, and
said, "Go in among the wheels, under the cherub, fill your hands with coals of fire
from among the cherubim, and scatter them over the city." And he went in as I
watched.”
Revelation 14:17-19
“Then another angel came out of the temple which is in heaven, he also having a
sharp sickle. 18 And another angel came out from the altar, who had power over
fire, and he cried with a loud cry to him who had the sharp sickle, saying, "Thrust
in your sharp sickle and gather the clusters of the vine of the earth, for her grapes
are fully ripe." 19 So the angel thrust his sickle into the earth and gathered the vine
of the earth, and threw it into the great winepress of the wrath of God. “

This introductory scene in Revelation 8 provides two points of reference: What
Jesus is doing when the trumpets begin to sound and when they end. That is
to say, the ministration of the censer and its throwing down do not take place
in immediate succession. There is a long time interval in between.
Some have seen the casting down of the censer as a symbol of the outpouring
of the Holy Spirit on the Day of Pentecost (the tongues of fire). This view,
however, is untenable because on the Day of Pentecost Jesus began to offer the
prayers of the saints mingled with the merits of His perfect life, He did not cast
down the censer.
When the angel throws down the censer there is thunder, lightning, voices and
an earthquake (Revelation 8:5). Revelation 15:5-8 describes the moment when
the seventh trumpet is about to sound and the mystery of God finished
(Revelation 10:7). At this moment, the angel throws down the censer because
intercession is finished and probation has ended. Revelation 16:17-21
describes the moment when the seventh trumpet ceases to sound and Jesus
takes over the kingdoms of the earth (Revelation 11:15-17).
Ellen White describes the censer when the trumpets begin:
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end
of the ark was a lovely cherub, with its wings spread out over it. Their faces were
turned toward each other, and they looked downward. Between the angels was
a golden censer. Above the ark, where the angels stood, was an exceeding bright
glory that appeared like a throne where God dwelt. Jesus stood by the ark, and as
the saints' prayers came up to Him, the incense in the censer would smoke, and
He would offer up their prayers with the smoke of the incense to His Father.”
CET p. 91

“The holy places of the sanctuary in heaven are represented by the two
apartments in the sanctuary on earth. As in vision the apostle John was granted a
view of the temple of God in heaven, he beheld there ‘seven lamps of fire burning
before the throne.’ Rev. 4:5. He saw an angel ‘having a golden censer; and there
was given unto him much incense, that he should offer it with the prayers of all
saints upon the golden altar which was before the throne.’ Rev. 8:3. Here the
prophet was permitted to behold the first apartment of the sanctuary in heaven;
and he saw there the ‘seven lamps of fire’ and the ‘golden altar,’ represented by
the golden candlestick and the altar of incense in the sanctuary on earth.” FLB
p. 202
“Christ proclaims Himself our Intercessor. He would have us know that He has
graciously engaged to be our Substitute. He places His merit in the golden censer
to offer up with the prayers of His saints, so that the prayers of His dear children
may be mingled with the fragrant merit of Christ as they ascend to the Father in
the cloud of incense.” HP p. 79
The Incense and the Censer
The high priest offered only holy fire on the golden altar of incense. The high
priest alone burned incense on the Golden Altar (Exodus 30:7, 8). The golden
altar of incense was nearest to the Ark of the Covenant that represents the
throne of God. In fact, its orientation was toward the mercy seat in the most
holy place (Exodus 30:6). Notably, the book of Hebrews places censer and the
incense in the most holy place (Hebrews 9:3, 4).
The fire is a symbol of the Holy Spirit and the incense represents the prayers
of the saints mingled the merits of Jesus. The angels embroidered on the veil
between the holy and most holy place represents the fact that the angels bear
our prayers to God and bring God’s answers back to us. Revelation 5:8 refers
to this angelic task. Furthermore, the ladder that Jacob saw in His dream
indicates that the angels have a role in presenting the prayers of the saints as
representatives of Jesus. Ellen White wrote:

“Angels offer the smoke of the fragrant incense for the praying saints.” Counsels
to Teachers, p. 110
Luke 1:8-10 contains the symbol along with its meaning. The incense made the
odor sweet.
“So it was that while he was serving as priest before God in the order of his division,
9 according to the custom of the priesthood, his lot fell to burn incense when he
went into the temple of the Lord. 10 And the whole multitude of the people was
praying outside at the hour of incense.”
Psalm 141:2
“Let my prayer be set before You as incense, the lifting up of my hands as the
evening sacrifice.”
“The prayer and praise and confession of God's people ascend as sacrifices to the
heavenly sanctuary. However, they ascend not in spotless purity. Passing through
the corrupt channels of humanity, they are so defiled that unless purified by the
righteousness of the great High Priest, they are not acceptable by God. Christ
gathers into the censer the [1] prayers, the praise, and the sacrifices of his people,
and [2] with these, he puts the merits of his spotless righteousness. Then, perfumed
with the incense of Christ's propitiation, our prayers, wholly and entirely
acceptable, rise before God, and gracious answers are returned.” YI April 16,
1903
Christ has pledged Himself to be our substitute and surety, and He neglects no one.
There is an inexhaustible fund of perfect obedience accruing from His
obedience. In heaven, His merits, His self-denial and self-sacrifice, are treasured
as incense to be offered up with the prayers of His people. As the sinner's
sincere, humble prayers ascend to the throne of God, Christ mingles with them

the merits of His own life of perfect obedience. Our prayers are made fragrant
by this incense. Christ has pledged Himself to intercede in our behalf, and the
Father always hears the Son.” SD, p. 22
“Prayer is the opening of the heart to God as to a friend. Not that it is necessary in
order to make known to God what we are, but in order to enable us to receive Him.
Prayer does not bring God down to us, but brings us up to Him.” SC p. 93
The high priest burned incense continually, morning and evening, upon the
altar:
“The fire upon this altar was kindled by God Himself and was sacredly cherished.
Day and night the holy incense diffused its fragrance throughout the sacred
apartments, and without, far around the tabernacle.” PP p. 348
As Jesus lives ever to intercede for us, (Hebrews 7:25) so, we are to pray
without ceasing (1Thessalonians 5:17).
Ellen White describes the censer when the trumpets end:
“I saw angels hurrying to and fro in heaven. An angel with a writer's inkhorn by
his side returned from the earth and reported to Jesus that his work was done, and
the saints were numbered and sealed. Then I saw Jesus, who had been
ministering before the ark containing the Ten Commandments, throw down the
censer. He raised His hands, and with a loud voice said, ‘It is done.’ Then, all the
angelic host laid off their crowns as Jesus made the solemn declaration, "He that
is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he
that is righteous, let him be righteous still: and he that is holy, let him be holy still.”
[Revelation 22:11] EW, pp. 279, 280 [in this quotation Ellen White alludes to
Ezekiel 9:2, 3; Revelation 16:17; 8:5; 22:11. All these verses are thus
describing what will happen when probation closes].


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“REVELATION’S SEVEN TRUMPETS” A

CHAPTER 1: INTRODUCTORY MATTERS

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Then, while serving as pastor of Fresno Central Church, I decided to do a series

There are several interpretative principles we must remember when we

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

• Revelation 1:1-7: (Two points of time: Introduction to the seven

✓ Revelation 11:15-17: The seventh trumpet (concludes the series).

✓ Revelation 11:18 the summary of the rest of the book:

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Summary of the five chronological states in Revelation 11:18:

Revelation 12-14: ‘The nations were angry’

✓ Revelation 11:19: The introduction to chapters 12-14

Serious Questions on Hermeneutical Consistency

Interpreters of the book of Revelation are frequently inconsistent in the way

Some Adventist interpreters believe that there is a dual fulfillment of the

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

• Daniel 2: Not there

Introduction to the Trumpets

We begin by asking a very important question. Are we to understand the

Seventh-day Adventist theology has traditionally interpreted the churches, the

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Normative Seventh-day Adventist Position (DARCOM)

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

“Today Seventh-day Adventists virtually stand alone as exponents of the

While not providing a definitive interpretation of the trumpets, DARCOM did

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Ellen White and the Time Frame of the Trumpets

‘Time no longer’ in the sixth trumpet:

Ellen White placed Revelation 10 (a parenthesis within the sixth trumpet) in

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Bittersweet Experience of Revelation 10:

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The 1260 Days and 42 Months of Revelation 11:

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Measuring the Temple:

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Relationship between the Seals and the Trumpets

The first four horses The first four trumpets

Explanation: In the historical half of Revelation (Revelation 1-11), the sixth

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Relationship between the Trumpets and the Plagues

First trumpet and plague: Afflict the earth

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Meaning of Trumpets

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Frequently God’s voice is depicted as the sound of the trumpet (Hebrews

✓ Whoever touches the head also touches the body.

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Here is a summary of the seven trumpets:

Revelation 8:3, 4 Seven Trumpets

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

Three woes (8:13, 9:12; 11:14; 11:15)

Timeline of the Trumpets

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

The Importance of the Introductory Visions

✓ Revelation 4 portrays the Father on the Throne and in Revelation 5 Jesus

✓ Revelation 8:2-5 provides the beginning and ending points of the

Anchor School of Theology presents “Revelation’s Seven Trumpets: A Contextual Study”

✓ Revelation 11:18: Summarizes and introduces the five major parts of

Inauguration and Consummation: Two views of the censer

The introductory verse to the trumpets: